Hi, I'm Becca. I am the non-fiction book critic of the Washington Post, an editor at The Point, and a contributing editor at The Boston Review . I'm also in the process of putting the finishing touches on an essay collection, tentatively titled All Things Are Too Small, to be published by Henry Holt in the US and Virago in the UK. Finally, I am also a PhD candidate (on indefinite hiatus) in philosophy at Harvard, but i remain perhaps delusionally convinced that someday I will finish my dissertation. These days I live in Washington, DC, with this person, whom I love. Here you can find all of my Washington Post pieces, which will come out each week, generally speaking.
To keep up with my writing/rantings, subscribe to my substack here.
As a writer:
I have contributed essays, book reviews, and the occasional art review to publications like The TLS, The Nation, The New York Times Book Review, The New Yorker, The Atlantic, Liberties, Bookforum (RIP), Art in America, The Yale Review, The Baffler, and more. These days, I write mostly for the Washington Post about non-fiction, but occasionally I write essays on fiction and whatever else for other venues. I am the winner of the first annual Robert B. Silvers Prize for Literary Criticism (see more here). I'm also a two-time finalist for The National Book Critics Circle's book reviewing prize (2016 and 2018), and in 2017, I was a finalist for a National Magazine Award in the essays/criticism category. A few authors I especially love are Joseph Roth, Italo Svevo, Henry James, Henry Green, Heinrich von Kleist, Marie de France, Simone Weil, Antal Szerb, and Norman Rush. My agent is Anna Sproul-Latimer of Neon Literary.
As a (lapsed?) philosopher:
I am primarily interested in aesthetics (especially aesthetic value and its relationship to other types of value), the philosophy of love and sex, and the history of German philosophy, especially Martin Heidegger, although I have increasingly consuming secondary interests in political philosophy. In "The Good, the Bad, and the Ugly," published in The British Journal of Aesthetics, I defend aestheticism, the view that aesthetic value is sometimes a partial grounds of moral value. I describe aestheticism in more detail in a forthcoming chapter in the Oxford Handbook of Ethics and Art. You can pre-order the volume here: https://global.oup.com/academic/product/the-oxford-handbook-of-ethics-and-art-9780197539798?cc=us&lang=en&#. If I ever get around to completing it, my dissertation will be about some combination of the following: what it is to be a beautiful person, why evolutionary psychologists are wrong about human beauty, the ethics of exclusionary romantic/sexual/aesthetic preferences, and what role the state should play in ameliorating inequitable distributions of intimate "goods." I hold a first-class MPhil in the history and philosophy of science from the University of Cambridge and a B.A., summa cum laude with high honors, from Dartmouth College, where I studied philosophy & German (and cultivated an enduring distaste for fraternities).
I receive many emails asking for advice about graduate school applications. I have answered some frequently asked questions on this page. As I note there, I do not consider myself an expert in how to write a successful graduate school application, and I urge all prospective grad students to consult resources online, as well as supervisors who have served on admissions committees, rather than me!
Before the pandemic, I followed Hegel in regarding nature as geistlos, but now, like any good Heideggerian, I am a big fan of hiking. Here I am in the Berkshires, which I love
OTHER PEOPLE’S LOVES ARE LIKE other people’s dreams—boring and incomprehensible to observers.
Or so I thought when I first navigated to Rachel’s profile, knowing that she was the person for whom Adam had left me. I clicked through beaches she’d visited and lumpy cakes she’d baked, passages she’d underlined and toddlers she’d tickled. Her bookshelf jutted into the background of a few photos, and when I zoomed in and squinted, I could make out a row of mint-colored Penguin Classics. An earlier, non-Adam boyfriend still liked some of her photos, which I knew because I clicked not only through her pictures but also through the profiles of the all people who had liked them, through their photos, through the profiles of the people who had liked those, and so on, until at last I found myself hunched over my phone at five in the morning, staring at pictures of Rachel’s ex-boyfriend’s third-grade teacher’s tomato garden. Read more here.
For philosophers of a certain school, the task of so-called “popular philosophy” is merely to translate the latest academic findings into simpler language (an idea recently supported in a blog by Timothy Williamson). On some specifications of this model, scholarship and its public cousin differ significantly in neither kind nor tone. The latter should jettison arcane technical terminology, but it should nonetheless retain the brisk, no-nonsense sensibility of that tweedy staple, the academic journal article, written not to enthrall but to inform. Read more here.
By all accounts, Maurice Schérer led an oppressively virtuous life. He never cheated on his wife. He was sober, refusing both drugs and alcohol, and he attended Mass each Sunday. Though he could have afforded a car, he never bought one, and he considered even occasional taxi trips an undue extravagance. In his old age, when he was suffering from painful scoliosis, he continued taking two buses to work in the Montparnasse neighborhood of Paris each morning, then the same two buses back home each night. He cherished quiet enjoyments: classical music, visits to museums, nights at home with his family. He was born in 1920 and died in 2010, but he never owned a telephone.
What does this self-effacing ascetic have to do with Éric Rohmer, the elusive yet glamorous filmmaker who has been called “the father of French New Wave”? Perhaps it is only incidental that they were, in fact, the same person, for the two of them led remarkably discrete lives. Schérer was a teacher of high school Greek and Latin when he started publishing film criticism, first in magazines run by others, then in a short-lived journal he founded himself, and finally as the editor of the legendary Cahiers du Cinéma. Soon after he began writing, he adopted the pseudonym “Éric Rohmer,” a nod to mystery writer Sax Rohmer and director Erich von Stroheim, to prevent his touchy mother from discovering his true vocation. Yet even when the old woman died, oblivious, in 1970, he remained fanatical about keeping his private life sealed apart from his art. His wife and two sons sometimes accompanied him on filming trips, but they were never permitted on set; they did not meet his colleagues until he was lying on his deathbed. Read more here.
I have always struggled to articulate why Joan Didion, patron saint of female essayists, leaves me cold. No one could deny that she is a crisp stylist, or that she is drily and drolly hilarious, or that her prose is somehow remote and vivid at once. As Hilton Als puts it in his deft introduction to her new collection of essays, her non-fiction has “the metaphorical power of great fiction”. She writes, for instance, that inside a Las Vegas hotel it is “perpetually cold and carpeted and no perceptible time of day or night”; that sitters in Robert Mapplethorpe’s photographs have “skin like marble, faces like masques”. Each sentence paints a concise yet telling portrait. Read more here.
The German novelist Jenny Erpenbeck is used to living in pieces. Born in East Berlin in 1967, she came of age in a bifurcated city. But even after German reunification, in 1990, the country she inhabited struck her as clumsily cobbled together. When she meditated on reunification years later, she eschewed talk of repair and opted instead for the counter-intuitive imagery of breakage. ‘What was I doing the night the wall fell?’ she asks in her new book, Not a Novel: A Memoir in Pieces. ‘I slept. I literally slept through that moment of world history, and while I was asleep, the pot wasn’t just being stirred, it was being knocked over and smashed to bits’. In many cases, the smashing was physical: the wall itself was torn down, while Erpenbeck’s erstwhile elementary school was reduced to rubble. But a form of life was also destroyed, and much of Not a Novel treats its author’s conviction that even now she remains riven, an occupant of both a place that no longer exists and its strange, shiny successor. Read more here.
Lauren Oyler is viral and vicious. A critic with a reputation for pulling no punches, she is known for delivering refreshingly sane judgments of overhyped, commercially successful books. She is not alone in her ruthlessness — there are a number of critics who are at least equally ferocious about deflating promotional balloons, among them Merve Emre and Christian Lorentzen — but she is the hater who makes the greatest waves on the internet. She specialises in skewering vapid writing that takes its cues from social media, and her 2020 take-down of Jia Tolentino’s popular essay collection was shared so many times that the London Review of Books website crashed in the aftermath. When asked in a recent profile about her enviable fearlessness, she replied: ‘We’re all adults here.’ Read more here.
THE CLOSEST THING I HAVE TO AN INVIOLABLE PRINCIPLE is that it is a sacrilege to read a good book on a screen. Setting aside paper’s many sentimental attractions (gluey smell, physical heft, ample space for scribbling), to which I will admit I am susceptible, to read on what is so hideously called an “e-reader” is to concede that literature is continuous with the internet, that non-place where people go to look up one word, only to resurface lifetimes later, dazed and dead-eyed, twenty minutes into a video of someone popping pimples with a special implement. The internet scoops out the mind and mashes it into wet pulp, which is to say that it is the opposite of a novel, at least when the novel is working.
But the task of literature is to reflect (if never just replicate) even unliterary or anti-literary realities, on pain of irrelevance. Contemporary fiction full of telegrams and analog phones would smack of contrivance and cutesy nostalgia, like TV shows in which the characters show up at each other’s houses to stage confrontations in person, instead of just texting angry emojis as actual people increasingly do. The internet is real life now. The question is not whether to fictionalize it but how to incorporate its distractions and derangements into a novel that is not hellish to read. Read more here.
The most offensive thing about Pandemic!, Slavoj Žižek’s hastily composed monograph, is that it is not especially offensive. Despite its cover (outfitted in shrieking magenta, with five of the title letters enlarged to spell out “panic”), its outrageous chapter names (“The Virus of Ideology”, etc) and its sensationalist subtitle (“COVID-19 shakes the world”), the Slovenian provocateur’s latest publication is uncharacteristically staid. Read more here.
To read the Jewish-Romanian poet and Holocaust survivor Paul Celan is also to read commentators, commentators on commentators, and so on and on, until finally the clatter of exposition overwhelms the oracular verse. Pierre Joris, the latest translator intrepid enough to tackle the foremost German-language poet of the postwar period, estimates that there are “a hundred plus books” about Celan and “several thousand—six thousand? seven thousand? it is nearly impossible to keep track worldwide—articles and essays that have appeared and keep appearing at a dizzying rate.” Celan is the subject of monographs or papers by thinkers as prominent as Jacques Derrida, Emmanuel Levinas, Hans-Georg Gadamer, Charles Taylor, and Philippe Lacoue-Labarthe. There are now more than 15 English translations of his most celebrated poem, “Deathfuge.” The academic cottage industry devoted to his work is predictably formidable. Read more here.
“The moment that an artist takes notice of what other people want, and tries to supply the demand, he ceases to be an artist, and becomes a dull or an amusing craftsman”, wrote Oscar Wilde in “The Soul of Man Under Socialism” (1891). In No-Signal Area, a newly translated novel of 2014 by the Croatian author Robert Perišić, there are many dull craftsmen – and a number of unlikely artists.
Perišić’s mordant romp takes place in the town of N, a forlorn outpost on the margins of an unnamed nation in what was once Yugoslavia. It is no accident that the author declines to specify the town’s exact location. Forgotten by policymakers and overlooked by tourists, N might stand for “nowhere”. Its inhabitants are traumatized by memories of the recent ethno-nationalist conflict, and most of them have been out of work since the local turbine factory shut down. Sobotka, once the factory’s engineer, has been estranged from his wife and daughters since they fled to escape the war. Even mobile phone coverage in N is unreliable. Forsaken by the forces of neoliberalism and forgotten by the more fortunate denizens of the new world order, it has become a dreaded no-signal area. Read more here.